in the welfare of all of whom she continued to shew a lively interest, admitting a few of them occasionally into her bed-room for an interview. Nor was she unobservant of what was occurring in national or foreign politics; on the contrary, she regularly glanced over various newspapers, and often astonished her visitors, coming from the bright and active world without, into her sombre chamber, by telling them the principal news of the day; and then she would comment upon it, but chiefly with a view to its religious bearing, and in connection with Scriptural prophecy. The latter, indeed, had been a favourite study with her.

Mrs. Holland was seriously ill, so as to cause alarm to her family, only for about a week before her death; and on March 25, at 10 a. m., in the presence of her brother, the Right Hon. Thomas Erskine, and most of her six married children, she calmly expired, in the attitude and expression of fervent prayer. In personal appearance she was not above the middle stature, and her features bore a strong resemblance to those of her father, and were styled "classically handsome."

Though thus surrounded by the influences of the Established Church, and the wife of one of its ministers, who held a high position in one of its Cathedrals, she was, nevertheless, a warm and affectionate receiver of the truth of the New Dispensation. The works of Mr. Clowes were introduced to her notice by the late Robert Oliphant, Esq., formerly of Spur Street, Charing Cross, London, army accoutrement maker, who was on visiting terms with her; and these were the means of bringing her acquainted with the Writings themselves, which eventually engaged her principal attention; and she was ever active in endeavours to make them known. In a letter dated March 5, 1859, to our Publisher, with whom she was in frequent correspondence, after pointing out some publications which appeared to her to contain some interesting passages, she concludes—“No doubt, ere long, the New Church will arise and shine brighter than any other Church, like the diamond from the charcoal."

Ox the 29th of March (the anniversary of the departure of the great Swedenborg into the spiritual world), at Ballaugh, Isle of Man, Mr. GEORGE NAIRNE RONALDS, aged 63. For some time past he had complained of general debility; but still, on the night before his sudden departure, he did not seem weaker than usual.

In early life, when totally unconnected with the Church, Mr. Ronalds had acquired the habit of indulging to excess; but having been induced, while in London, to go and hear the Rev. Mr. Sibly preach, he was very soon deeply impressed with the necessity of altering his conduct, and, in consequence, became an abstainer from intoxicating liquors; in time he joined the society in Friars Street, London; and became truly ardent in the cause. He was of very retiring habits, and truly benevolent; but though, from his kindly, unsuspecting disposition, he was frequently imposed upon, still his removal will deprive many of useful aid in the time of need. His delight was to see all happy around him; to feed the hungry, and clothe the naked, was to him, both literally and spiritually, a pleasing employment; and to do this, and aid the sick and afflicted, he would even deprive himself of the necessaries

of life.

He had resided several years in America, and returned, about six years ago, to Liverpool, when he purchased a large stock of New Church Tracts to disperse among the inhabitants. Meeting, however, with a member of the Church, he visited the two places of worship in the town, and ultimately joined the society in Limekiln Lane. About two years ago, at his own request, he was baptized into the faith of the New Jerusalem by Mr. James Bolton.

His knowledge of the doctrine was ample, and his life was regulated by them. During its latter period, he often desired the twenty-fifth Psalm to be read to him.

He left this world of changes in full reliance on the divine mercy of our DivineHuman Lord. Thus while "the wicked is driven away in his wickedness, the righteous hath hope in his death." In short, though he was very eccentric, it can be truly said," He was a good man." The writer of this notice never expects "to see his like again."

His removal was improved, at the church in Limekiln Lane, on Sunday, April 8th, in a discourse, by the Leader, from Psalm xvi. ver. 11.

Liverpool, April, 1859.

R. G. S.

ON Thursday, March 31, 1859, at his residence, Highfield House, Hopwood, Lancashire, Mr. JOHN WILD, aged 62. He had been for many years the highly respected leader of the Heywood Society, and of which he was also the liberal and zealous supporter; and while he lent his useful aid in building up the external church, he was not unmindful of the church within, as was evidenced in a truly Christian life, and a real New Church principle of Charity. Mr. Wild was a cotton mill proprietor, and some time ago, when the trade was so bad that many mills closed, and thus caused a great amount of suffering among the work people, John Wild kept his mills going; for, said he, "If I do not clear any profit, neither am I losing, and I keep the people employed, which is a satisfactory consideration."—a proceeding that did credit to his heart as well as his head. When and how Mr. Wild became acquainted with the doctrines we are not informed; but we can trace his connexion with the Church for about 40 years back; and "to see the Church increase," he used to say, "is my only desire."

TO READERS AND CORRESPONDENTS.

J. P.-Thanks for the information sent. It will be used next month.

A Correspondent is inclined to remonstrate with us for inserting in a recent No. of the " Observer," a letter in reference to which he says, that the writer indicates "a thorough ignorance of the subject, and that he can't write simple English grammar." There may be very good reasons for sometimes admitting the expression of ignorance in our pages, as the insertion of the letter alluded to has proved, in a remarkable degree. In communications of a controversial nature, it is better for the Editor not to correct the writer's mistakes, or even his wilful misrepresentations, if they are likely to be noticed or exposed by other correspondents (in this instance it will be admitted that they were); and the reason for this must be obvious to all who are accustomed to hold a position such as ours in perfect impartiality, with a view to the ultimate and satisfactory elucida. tion of the truth. We mean to do as we have hitherto satisfactorily done-leave the responsi bility of assertion and composition upon the writers of controversial letters; and, for our own part, be guided in our decisions as to their insertion or rejection, principally by their probable ultimate usefulness.

Fair Dealer.-It is desirable, "for the sake of those who live in the country," and "as an act of justice," that they should be furnished" with the true state of the case." But " Fair Dealer's" statements would certainly not fulfil this desire. It was hardly possible for J-s to express his opinions on the proceedings in question, without at least seeming personality. Whether he is right or wrong in his "charges," had better be ascertained and settled by those who are the responsible managers of the Society's affairs, before, or perhaps without, any further anonymous personalities be introduced in this unpleasant question. From the communication received from the President, and inserted in the present No., it appears, however, that there is sufficient ground for the charges of J-s to justify their publication in the “ Observer.”

L.-The Essay, and other contributions as suitable as this, will be used. Thanks.

It has always been our object to give the kind of information suggested by "S. T." We consider, with our Correspondent, that it is very important, as well as interesting. We regret that our plan has of late been so much interfered with; but we hope to resume it. We shall be glad to hear often from the same quarter.

The difficulties we have experienced in procuring the Daventry papers, have prevented us entering into the subject of the Discussion in this No.

SEEING IN OTHERS THE EVIL WHICH WE ARE BLIND TO IN OURSELVES.*

A SERMON BY THE LATE REV. T. C. SHAW.

Ir is a fact, that many persons-by far the greater portion of mankind, -regard the world of nature around them merely as to its external and most prominent features, and never inquire into, or scarcely ever think of, the beauties and wonders of its internal construction. As it is with the works of God, so it is also with the Word of God. So far as the Scriptures contain internal evidence,-by the prediction of future events, for instance, and so far as the internal evidence is supported by external or historical evidence of its more than human origin, its authority as a Divine Revelation is tacitly admitted. But few persons consider in what its Divine nature consists, how it is to be distinguished by its internal structure from mere human composition, and how it was originally communi- . cated to mankind. This knowledge, indeed, has been so long lost, that the world is contented to believe that nothing can be known concerning it, and all attempts to explain it are treated as delusive. Now, in gracious accommodation to man's incapacity to comprehend, or indisposition to learn, the internal nature of the Divine Word, there are many parts of the Scripture distinguished by the sublimity and great force of its literal meaning. Although in some passages there is, externally, only the appearance of truth, accommodated to the low states of mankind, in others, the Divine truth appears in all its fulness and power in the An instance of effective language, frequently noticed, occurs in the history of the creation, given in Genesis, in which the * “And Nathan said to David, Thou art the man."—2 Samuel xii. 7.

external sense.

NO. XXX.-VOL. III.

16

:

Divine creative power is conveyed in the words, "And God said, Let there be light and there was light:" a combination of simple words, sublimely expressive, and calculated to produce a greater effect on the mind than could have been produced by the most elaborate description. And of spiritual and moral lessons, conveyed in the most appropriate and powerful form of language, we cannot have a more striking instance than that of our text: 'And Nathan said to David, Thou art the man." The parable related by Nathan is in terms sufficiently remote from David's conduct, to lull suspicion till the latter should be roused to pronounce judgment on the culprit; and yet the case is so parallel, that when applied by the words, "Thou art the man," the justice of such application at once flashes on the mind, and the effect is astounding. David stands condemned by the words of his own mouth.

But this passage would not have been thus introduced to your notice, were it not capable of affording a lesson of spiritual instruction, by application to ourselves. And by such application only can it be really instructive. Not, indeed, that we must consider ourselves subject to such accusations of crime as that brought by Nathan against David; God forbid! But this passage is not more remarkable for the manner in which it shews the condemnation of David, than for presenting a most important truth, applicable generally to ourselves and to all mankind. It is this truth,-that there is, among all the erring sons and daughters of Adam, a tendency to see and condemn in others those faults, of which, though equally guilty, they cannot see in themselves. There is no failing in human nature more universal, none more subtle and secret in its operation, none more deserving our serious attention. When nation rises against nation,-shedding the blood of thousands, and spreading devastation on the earth,-could each power perceive in itself the evil and injustice which it is so determined to avenge in its opponent, the hand of the destroyer would be stayed, and the ravages of war would cease. Hence the advantage of calling in the aid of a third party, who can see, with an impartial eye, that which the respective foes cannot see in themselves, and is thus enabled to arbitrate between them. And what is obviously true in regard to nations and large bodies of men, is equally true of individuals; the quarrels, contentions, and revilings, which continually agitate society, and engender all kinds of evil passions, being the consequence of this fact, that men are blind to the pride, envy, and covetousness, which dwell in their own bosoms, while they are most quick to detect the injustice and selfishness in which originates the conduct of their neighbours. There are few persons so unobservant or unreflecting as not to be acquainted

with this evidence of the fall of man. In social and domestic life, it is the occasion of perpetual misunderstandings, and bitterly uncharitable feelings. It is often a cause of the long-continued separation of friends, -both parties, perhaps, seeing the evil which exists, but each blind to it in himself, each expecting the other to make that conciliatory advance which is alike due from both, and each subject, in the view of an impartial person, to the application of the words of our text, "Thou art the man!"

It is this state of human nature which gives point and force to many a moral and spiritual lesson, besides that contained in the passage before us. It is in consequence of this that our Lord says, “Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye, and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye." And it is a consciousness of this which gives such powerful effect to that dignified, severe, and conclusive reproof addressed to the Pharisaical accusers of the woman taken in adultery, addressed by the Lord our Saviour-by Him who knew the hearts of those to whom He said, "He who is without sin among you, let him first cast a stone at her."

Now, the cause of this universal propensity in man to detect evil in others, while he is blind to it in himself, is to be found in the New Church writings, in which the internal operations of the human mind are explained in a more lucid and satisfactory manner than in any metaphysical dissertation that ever proceeded from the tongue or the pen of philosopher. When man departed from the order in which he was created, he became actuated by the love of self instead of the love of his God, and his will thus became entirely perverted, it was mercifully provided by the Lord, as the means of his regeneration, that his understanding should be so far separated from his corrupt will, that he might be able to perceive the truth, and thus be progressively rendered capable of loving what is good. While the affections of the will are altogether evil, and confined to what is sensual, low, and degrading, the perceptions and thoughts of the understanding are capable of being elevated into the light of heaven, and even of contemplating with satisfaction the highest order of truth. But it is only in proportion as a man obeys the truth, and submits his will to its dictates, that his understanding, however enlightened, will enable him to discern the interior evils of his own heart. He has rationality to discern external good from evil, and